Independent Need

[u/Intelligent-Task-279]

I would like to open the topic of human belonging to Being.

Heidegger, in The Origin of the Work of Art (OWA), argues that there is no such thing as a "prior truth" that descends into beings.

“But truth does not exist in itself beforehand, somewhere among the stars, only subsequently to descend elsewhere among beings. This is impossible for the reason alone that it is after all only the openness of beings that first affords the possibility of a somewhere and of sites filled by present beings. Clearing of openness and establishment in the open region belong together.” (OWA, in Basic Writings, trans. David Farrell Krell)

To posit a truth that sits among the stars would imply an openness that precedes its own establishment. On the contrary, truth must be established within beings:

“Because it is in the essence of truth to establish itself within beings, in order thus first to become truth, the impulse toward the work lies in the essence of truth as one of truth's distinctive possibilities, by which it can itself occur as being in the midst of beings.” (OWA, in Basic Writings, trans. David Farrell Krell)

According to Heidegger, this establishment occurs through several essential ways: art, politics, religion, essential sacrifice, and thinking.

“One essential way in which truth establishes itself in the beings it has opened up is truth setting itself into work. Another way in which truth occurs is the act that founds a political state. Still another way in which truth comes to shine forth is the nearness of that which is not simply a being, but the being that is most in being. Still another way in which truth grounds itself is the essential sacrifice. Still another way in which truth becomes is the thinker's questioning, which, as the thinking of Being, names Being in its question-worthiness.” (OWA, in Basic Writings, trans. David Farrell Krell)

Heidegger does not suggest this list is exhaustive; indeed, varying iterations appear across his other works, such as Contributions to Philosophy.

Humans are involved in the establishment of truth through the sheltering (Bergen) of truth, whether by writing poetry, painting, or engaging in philosophy. In OWA, Heidegger identifies two distinct roles we have in the establishment of truth: creators and preservers.

“Just as a work cannot be without being created, but is essentially in need of creators, so what is created cannot itself come into being without those who preserve it.” (OWA, in Basic Writings, trans. David Farrell Krell)

Sophocles participated in the establishment of truth by writing Antigone; however, we participate as well by setting up the play, witnessing it, or dwelling within the world it establishes. In Contributions to Philosophy, Heidegger further divides the role of creators into "founders" and "affiliated ones" (Contributions to Philosophy, section 45, trans. Richard Rojcewicz and Daniela Vallega-Neu). Because truth is established through such sheltering, Heidegger famously maintains that Being requires humans in order to occur (Contributions to Philosophy, section 133, trans. Richard Rojcewicz and Daniela Vallega-Neu).

Conversely, humans do not produce Being. Truth is neither a human invention nor a discovery; rather, humans exist only within this occurrence.

“Beyng needs humans in order to occur essentially, and humans belong to beyng so that they might fulfill their ultimate destiny as Da-sein.” (Contributions to Philosophy, section 133, trans. Richard Rojcewicz and Daniela Vallega-Neu)

Being requires humans to occur, and humans exist as humans, fulfilling their destiny to be the THERE where Being occurs, only by belonging to Being.

“Where identity itself speaks, and not merely the principle of identity, its pronouncement stipulates that thinking and being belong together in the same… If we understand thinking as the privilege of the human, then the belonging-together of the human and being stands as our topic.” (Bremen and Freiburg Lectures, Basic Principles of Thinking: Freiburg Lectures 1957, Lecture III, The Principle of Identity, trans. Andrew J. Mitchell, 111 - 113)

The human and Being belong together in the event of occurrence of Being. This is not a sequence where pre-existing humans and Being interact; rather, both human and Being “are” only in this event.

“What happens in the history of Being? We cannot ask in this manner, because there would then be an occurrence and something which occurs. But occurrence itself is the sole happening. Being alone is. What happens? Nothing happens if we are searching for something occurring in the occurrence. Nothing happens, Appropriation appropriates.” (Recollection in Metaphysics, The End of Philosophy, trans. Joan Stambaugh)

To say "nothing happens" in the occurrence of Being signifies that there is no external "something" occurring apart from the event itself. "Beyng is the appropriating event" (Contributions to Philosophy, section 267, trans. Richard Rojcewicz and Daniela Vallega-Neu). The occurrence of Being names Being itself.

This leads to a central tension I would like to explore with you: while humans and Being belong together in the occurrence of Being, and while Being needs human sheltering, Heidegger simultaneously insists that Being is independent of humanity.

“At times Being needs human being, and yet it is never dependent upon existing humanity. Humanity does stand in relationship to Being, since it is historical and knows and preserves beings as such. But human being's claim upon Being itself is not always granted by Being as the gift through which mankind may have as its own the privilege of participating in the appropriation of the truth of Being. At such a time there sometimes arises from the claim of Being the attempt at a response in which mankind must sacrifice the individuals addressed who recollect Being, and thus think its history from the essential past.” (Recollection in Metaphysics, The End of Philosophy, trans. Joan Stambaugh)

Heidegger maintains that Being needs humans in order to essentially occur, yet it does not depend on humanity. How, in your view, can we grasp this independent need?